[32] Native Tribes of South-East Australia, p. 191.
[33] Native Tribes of South-East Australia, pp. 195, 217, 219, 224, 260.
[34] Native Tribes of South-East Australia, pp. 177, 178.
[35] Ibid., p. 283.
[36] J. A. I., xiii. p. 34.
[CHAPTER IV]
THE ARUNTA ANOMALY
How could man, if promiscuous, cease to be so?—Opinion of Mr. Howitt—Ethical training in groups very small, by reason of economic conditions—Likes and dislikes—Love and jealousy—Distinctions and restrictions—Origin of restrictions not explained by Professor Spencer—His account of the Arunta—Among them the totem does not regulate marriage, is not exogamous, denotes a magical society—Causes of this unique state of things—Male descent: doctrine of reincarnation, belief in spirit-haunted stone churinga nanja—Mr. Spencer thinks Arunta totemism pristine—This opinion contested—How Arunta totemism ceased to regulate marriage—Result of isolated belief in churinga nanja—Contradictory Arunta myths—Arunta totemism impossible in tribes with female descent—Case of the Urabunna—Origin of churinga nanja belief—Sacred stone objects in New South Wales—Present Arunta belief perhaps based on myths explanatory of stone amulets of unknown meaning—Proof that the more northern tribes never held the Arunta belief in churinga nanja—Traces of Arunta ideas among the Euahlayi—Possible traces of a belief in a sky-dwelling being among southern Arunta—Mr. Gillen's "great Ulthaana of the heavens"—How arose the magic-working animal-named Arunta societies?—Not found in the south-east—Mr. Spencer's theory that they do survive—Criticism of his evidence—Recapitulation—Arunta totemism not primitive but modified.